Книга 19 [глава 28, стихи 21–28, глава 29, стихи 1–21]

An interpretation is given on the last part of the twenty-first verse of the twenty-eighth chapter to the twenty-first verse of the next chapter, various meanings are revealed, not only instructive, but also virtuous, mainly in relation to Christ and the Church. Mystical interpretation 1. What wonder, if the Eternal Wisdom of God cannot be seen, then the invisible things themselves, which were created as such, cannot be grasped by the eyes of men? Thus, from the things that are created, we learn with what self-abasement we must honor the Creator of all things; so that in this life the human mind dare not appropriate to itself anything that belongs to Almighty God, for He leaves to His elect only their reward in the reward that follows. Therefore, after his words: this is hidden from the eyes of all living things, we have words that in this regard they say the following: 21. And keeps close to the birds of the air (Job 28:21) 1377. 2. For by “birds” in Holy Scripture is sometimes meant something in a bad sense, and sometimes in a good sense. Thus, the birds of the air sometimes designate spiritual forces that are hostile to the goals of good people. Therefore it is said through the mouth of Truth: and as he sowed, something fell by the wayside, and the birds of the air devoured it (Matthew 13:4) 1378, in this case, because the evil spirits that haunt the minds of people, while they bring bad thoughts, tear out the word of life from memory. Therefore it was said about one rich man, full of proud thoughts: foxes have holes, and birds of the air have nests, but the Son of Man has no place to lay his head (Matthew 8:20 1379; Luke 9:58 1380). For foxes are very cunning animals that hide in caves and holes; and when they encounter light, they never run in a straight path, but always wind around in a curve. But birds, as we know, lift themselves into the air in high flight. So, under the name “foxes” the crafty and insidious demons are shown, and under the name “birds of the air” proud demons are shown. It is as if he said, “deceitful and proud demons find their homes in your heart,” i.e. in the imagination of the proud, but “The Son of Man has no place to lay his head,” that is, “My humility finds no rest in a proud consciousness.” For, as a kind of flight in which the bird raised itself upward, he said in the raised imagination of the heart: I will ascend into heaven, I will exalt my throne above the stars of God: I will sit on the mountain in the assembly of the gods from the side of the North. I will ascend to the heights of the clouds. I will be like the Most High (Is.14:13) 1381. See how he looked for the high regions with pride in flight. In the same way he also addresses the first of the human race. For they themselves took off when they wanted to become higher than themselves, when they were told that they should try and be like gods. And while they were looking for the likeness of the Divine, they lost the gift of immortality, those who would not have descended into the earth because of death if they had been willing to stand humbly on the earth. 3. But, on the other hand, the name “birds of the air” is usually used in a good sense, as in the Gospel of the Lord, when He declared that the likeness of the Kingdom of Heaven is a mustard seed, saying: What is the Kingdom of Heaven like? and to what shall I compare it? it is like a mustard seed, which a man took and planted in his garden, and it grew and became a great tree, and the birds of the air took refuge in its branches (Luke 13:18–19) 1382. For He Himself is the “mustard seed,” the One who, when He was planted in the garden, became a great tree. For He was “grain” while He died, but “wood” while He was Risen. “Grain” - through the humiliation of the flesh, “tree” - through the Power of His Majesty. “Grain,” because we saw Him, and there was no form in Him (Isa. 53:2) 1383; but “tree” because it is more beautiful in form than the sons of men (Ps. 44:3) 1384. The branches of this tree are the holy preachers. And let's see how widely they grow. For what is said about them? Their sound spread throughout the whole earth, and their words to the end of the world (Ps. 18:5) 1385. In these “branches the birds of the air take refuge,” because the holy souls, who have risen from earthly thoughts on the wings of virtue, receive rest in words and consolation and catch their breath from the weariness of this life. And therefore in this place, after it has been said that “Wisdom” is hidden from the eyes of all people, this is rightly added: And keeps close also from the birds of the air. For, remaining in corruptible flesh, these same people cannot penetrate the power of His Nature, who have received holy contemplation and even now already fly on the wings of virtues. And then this is well added: Verse 22. Destruction and death say: we have heard their glory with our ears (Job 28:22) 1386. 4. Who are designated under the title of "destruction and death," if not the evil spirits who became the inventors of "destruction and death," like their head, of whom John said: and his name was Death (Rev. 6:8) 1387, and to whom are all the spirits of pride subject, who speak in relation to this Wisdom, which is God: we have heard their glory with our ears, because they could not have the contemplation of Him without having the fullness bliss. For, to see the Wisdom of God is the same as “to have.” Therefore it is said to John about the reward of victory: I will give him a white stone and a new name written on the stone, which no one knows except the one who receives (Rev. 2:17) 1388, and in this life we ​​can sometimes know or see a thing that we have not received; but there is a “new name written on a white stone,” which is in eternal reward, this knowledge of God, not accessible to many people, which no man can know except the one who receives it. Therefore, as we have already said, since seeing God is the same as having it, the evil spirits do not see this “Wisdom” because, having fallen in pride, they were never able to have It. For they closed the eyes of their hearts to His Light, not allowing Its rays to pour out on them, since this can be as understandable as what was said about the same evil spirits about whom it is written: they are from those who rebelled against the light (Job.24:13) 1389. So, the evil spirits who have “heard of the glory of Wisdom” but have not seen this Wisdom, at the same time know His power, and yet do not want to stand humbly under it. Therefore, he spoke with the voice of Truth about the head of evil spirits: He was a murderer from the beginning and did not stand in the truth (John 8:44) 1390. And then follows: Verse 23. God knows her way; and He knows the place (Job 28:23) 1391. 5. This Wisdom, co-equal with God, is a “way” in one sense, and a “place” in another sense, but only if “place” is not understood by us as something limited. For God cannot be thought of in a human, bodily manner. And therefore, as has already been said, place here cannot be understood as something limited, local. The “place” of “Wisdom” is in the “Father,” and the place of the Father is “Wisdom,” as Wisdom Herself testifies, saying: I am in the Father and the Father in Me (John 14:10) 1392. Thus, in relation to Wisdom, “path” has one meaning, and “place” another; The “path” of Wisdom is in the passage of the human, the “place” is in the stable existence of the Divine. For She does not pass in the sense that She is not eternal, but She passes in the sense that for our sake She becomes subject to time. For, thus, it is written in the Gospel: and as they were leaving Jericho, the Lord passed by. And behold, two blind men, sitting by the side of the road, shouted: have mercy on us, O Lord, Son of David (Matthew 20:29–30) 1393. And in whose voice it was said, as it is written there: Jesus stood still (Matthew 20:32) 1394 and restored the light for them. Now, what does it mean that He heard as He passed by, but restored His sight while standing still, if not that in His Human Nature He sympathizes with us, but by the power of His Divinity drives out from us the darkness of our souls? For for our sake He was born and suffered, He rose again and ascended into heaven, and it was as if Jesus were passing by, because, of course, this happened in time. But He touched and enlightened them while standing still, because not in the temporal, but in Eternity, the Word, remaining in Himself, renews all things. For God, “standing” is His ordering of everything that changes according to an unchanging intention. He, the One who heard the voices of those who pleaded with Him as they “passed by,” restored light to them “while standing still.” For although He passed through temporary things for us, when He gives light to us, there is no variability in Him. Therefore, at a time when His appearance in human flesh was not yet accomplished, it was rightly said: God knows his way; and He knows the place. As if it were expressed in simple words: “For man, both states are hidden: the time when in the flesh Wisdom can come to people, and when He continues to be invisible with the Father.” 6. Although this can also be understood in another sense. For “Her way” can quite rightly be understood as a real thing that comes to us and instills Itself inside us. And “Her place” becomes the heart, having come into which She remains there. Thus, about this path it is said by the voice of one crying in the wilderness: prepare the way of the Lord (Matthew 3:3) 1395; those. “Open in your hearts the door of Wisdom that comes,” as it is said elsewhere: Give him the way that ascends above the frame (Ps. 67:5.) 1396. For “to rise above the frame” is to rise once again in power above this very death that He suffered. And so he says: Give him a path that rises above the frame; those. “For the Lord in His Resurrection, prepare the way in your heart with your faith.” Therefore it was said to John by the Spirit: You will go before the face of the Lord to prepare His way (Luke 1:76) 1397. For everyone who by preaching cleanses the hearts of those who hear him from the filth of bad habits prepares the way for the coming of Wisdom. Thus this "Wisdom" has a "way" and has a "place"; “path” is the result of which She comes, “Place” is where She stays; as She herself says: If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and dwell with him (John 14:23) 1398. Thus, there is a “path” by which She comes and a “place” where She remains. But how does She come, the One who is everywhere? Maybe She “comes” by enlightening our mind, which makes the presence of Her power noticeable to us? And because this is not known to people, in no one’s heart does She come, in no person does She settle, after She came, it is now rightly said: God knows her way, and He knows the place. Because it is only possible for the Divine gaze to see in what ways the perception of Wisdom can come into the heart of a person, or whose soul does not lose the understanding of life to which he was vouchsafed through mortal fantasies. And because this Wisdom, Which is manifested in mercy to mankind, was destined to be in all regions of the world, to fill to the full the hearts of the elect, it is rightly added: Verse 24. For He listens to the ends of the earth, and sees all the things that are under the heaven (Job.28:24) 1399. 7. For God to "take heed" means to renew with His grace that which has been lost and destroyed; therefore it is written: The King, who sits on the throne of judgment, drives away all evil with his eyes (Prov. 20:8) 1400, considering He restrained the evil of our carelessness, and bestowed great value on maturity. Therefore he also added: Who made the weight for the winds ( Job 28:25 ) 1401 . 8. For in Holy Scripture, the speed and subtlety of the winds signify souls, as the psalmist of God says: He who walks over the things of the winds (Ps. 103:3) 1402. That is, “Whoever passes above the merits of the soul.” Accordingly He made weight for the winds, in that while the Wisdom coming from above fills souls, it makes them weighty with a conveyed maturity, and not with that weightiness of which it is said: sons of men, how long will ye be with a heavy heart (Ps. 4:3) 1403. For it is one thing to be significant because of a protector, and another because of sin; it is one thing to be weighty in consistency, and another to be weighty in crime. In the latter case, the weight has the weight of the burden, and in the first, the weight of the merits. Thus, therefore, souls receive weight, so that they should no longer easily turn their eyes away from their goal in God, but settle in Him with the immovable weight of constancy. Nevertheless, the prophet says that people easily move back and forth: and he turned away from the path of his heart. I have seen his ways, and I allow him to go (Isa. 57:17-18) 1404, but weighty judgment in the heart drives out all the fickleness of wanderings. And because there are souls who, with a slight movement, now follow one set of objects, and then another, Almighty God, because He does not at all easily evaluate these very slight vacillations of human minds, leaves the decisions of the mind to the wanderings of the heart. But when, through grace, He listens to the wandering mind, He fixes it in firmness of decision. So, rightly now they say: Who made the weight for the winds; because the slight movements of the mind, when He graciously listens to them with mercy, He brings the mind to the maturity of constancy. Or else, “Who made the weight for the winds” may mean the glory of the result of virtuous achievements, which, despite our weakness, the chosen ones here were vouchsafed. Therefore it is also added: And He weighs the water according to the measure (Job 28:25) 1405. 9 . "Waters" in the Holy Scriptures are sometimes used to signify the Holy Spirit, sometimes sacred knowledge, sometimes incorrect knowledge, sometimes the course of nations, sometimes the minds of those who follow the faith. Thus, by water we understand the penetration of the Holy Spirit, for example, when it is said in the Gospel: whoever believes in Me, as the Scripture says, out of his belly will flow rivers of living water. Where he added: These things He said about the Spirit, which those who believed in Him were about to receive (John 7:38–39) 1406. Again, by the word “water” sacred knowledge is signified, as it is said: And give him the water of wisdom to drink (Sir.15:3) 1407. Under water, also, incorrect knowledge tends to be indicated, as when, according to Solomon, a woman who bears the semblance of heresy, with evil conviction, says: Stolen waters are sweet (Prov. 9:17) 1408. The word water can denote excessive sorrow, as the psalmist said: Save me, O God, for the waters have even reached my soul (Ps. 68:2) 1409. Under the word “waters” the nations are designated, as John says: now the waters are nations. The word “water” also denotes not only nations, but also the minds of good people who follow the preaching of faith, as the prophet says: blessed are you who sow on all the waters (Is. 32:20) 1410. And the psalmist said: The voice of the Lord is over the waters (Ps. 28:3) 1411. In this place, what can be denoted by the name “water”, except the hearts of the elect, who, according to the understanding of Wisdom, received the hearing of a heavenly voice? Regarding what he correctly said: And he weighs the water according to the measure. Therefore, the saints themselves, who are raised to heights by the Holy Spirit while they are in this life, do not swell with any independent delight, but are kept humble from temptations; and they never receive as much strength as they desire, but their virtues are measured to them by a kind of limited measure, so that they do not exalt themselves with pride. 10. Therefore Elijah, after so many accomplishments had raised him to heights, was suspended by a kind of measure when he subsequently fled from Jezebel because of a queen who was simply a weak woman. For I believe that this man of amazing power, who turned fire from heaven, with a word stopped the rain, and with a word opened the heavens again for rain, raised the dead, foresaw various events that were to come, and behold, he fled in fear of one weak woman. I see a man so affected by fear, who seeks death at the hand of God, but not finding it, fears death at the hand of a woman, and in order to avoid it, takes flight. For he sought death while he fled, saying, This is enough; And now, Lord, take my soul; for I am not better than my fathers (1 Samuel 19:4) 1412. Why was he so powerful to perform all these many miracles? and why does he become so weak as to be afraid of a woman, if not because “water is weighed by measure,” so that these very Holy men of God are at first greatly exalted by the power of God, and are again limited by a kind of measure through their own weakness. In these strengths Elijah learned that he received “from God,” in these weaknesses - that he was himself. His power is strength, and his weakness is the guardian of strength. In this strength he revealed what he had received; in these weaknesses he was able to keep what he had received intact. In miracles Elijah was raised to heights; in weaknesses he was to be kept safe. 11. In the same way, I see that Paul, faced with the dangers of the elements and criminal people, cities and wild nature, sea and land, bridles the body with fasts and vigils, experiences the troubles of cold in nakedness, trains himself to be vigilant and has a pastoral concern for the preservation of churches (2 Cor. 11:26) 1413. He was raised to the third heaven, and saw Paradise, and heard secret words that are impossible for man to utter, and yet the angel of Satan tempts him; he prays that he may be released, but he is not heard. And when I look at the very beginning of his conversion, I see heavenly mercy opening the heavens to him, and Jesus showing Himself to him from on high. He lost the sight of the body for a while, but received the light of the heart forever. He goes to Ananias, he is called the chosen vessel (Acts 9:15) 1414, and yet from the same city, which he entered after the vision of Jesus, he flees, as he himself testifies, saying: In Damascus, the regional governor of King Aretas kept the city of Damascus on guard, wanting to capture me; and through the window, in a basket, I was lowered down the wall, and so escaped his hands (2 Cor. 11:32–33) 1415. I would like to ask him: “O Paul, you saw Jesus in heaven, and after that you still run away from a man on earth? Have you been to Paradise, been privileged to hear the secret words of God, and are you still under the temptations of the messenger of Satan? How did you become so strong that you went to heaven, and again, how did you become so weak that you flee from man on earth, and still fall under the temptations of the messenger of Satan, if not because He who raises you high again limits you to the small, so that in your miracles you preach to us the power of God, and again in your fear make us remember our own weakness? And lest by this weakness, however, we should be drawn into despair, because when you prayed to God for salvation from your weakness, for some time you were not heard, for us also you said why you were not heard: My grace is sufficient for you; for My power is made perfect in weakness (2 Cor. 12:9) 1416. 12. Thus, even the very voice of God shows that the guardian of strength is weakness. For we then come to a good result internally when, by the will of God, we are tempted externally, sometimes with bad inclinations, sometimes with misfortunes. For those whom we know as people of powerful virtues, of course, do not want these temptations and contradictions from vices. Therefore, for our encouragement, the great preacher condescends to look at things of this kind in relation to his own works, saying: I see another law in my members warring against the law of my mind, and making me captive to the law of sin, which is in my members (Rom. 7:23) 1417 For the flesh drags down what the Spirit cannot lift up, and the Spirit brings up on high what the flesh cannot press down to the earth. The spirit lifts, so that we may not lie in servility to this world, the flesh presses, so that we do not exalt ourselves at the expense of things above. If the flesh tempts us while the Spirit does not lift us up, surely the flesh, in the absoluteness of its power, will crush us to the ground. But, again, if the Spirit lifted us up, while the flesh did not tempt us, the higher we rose, the more terrible our pride would grow. But according to certain methods of government it happens that while each of the saints is already actually raised to heights inwardly, he is still tempted outwardly, and this is so balanced that he falls neither into despair nor into self-exaltation; for he does not allow temptation to turn into crime, because he is internally aimed upward; and this internal striving upward does not rise in pride, because external temptation humiliates, trying to pull down. Thus, with high internal aspiration, we get what we see in outer weakness that we are, and through miraculous control it turns out that a person is neither exalted on earth from virtue, nor does he despair from earthly temptations, because while the Spirit lifts and the flesh pulls down, by the most precise control of the Judge of internal affairs, the soul balances above the lower things, and below the highest things. Therefore he said well: Verse 26, 27. When He appointed a decree for the rain, and a way for the thunderstorm, then He saw it and declared it; He prepared it, yea, and found it (Job 28:26–27) 1418. 13. "Rain" signifies the speeches of those who preach. Therefore it was said by Moses: Let my teaching be welcome as rain (Deut. 32:2) 1419, whose words, when spoken with gentle conviction, are “rain,” but when they thunder with terrible things that speak of the coming Judgment, they are “thunderstorms.” And it deserves to be noted separately that “the decree is assigned to the rain,” so that “the way may be opened for thunder storms.” For the Decree is also established by preachers for themselves, so that in their lives they fulfill what they themselves teach others. For the authority of speech is lost when the voice is not supported by deeds. For it is said by the psalmist, but to the wicked God says: What have you done to declare My statutes and to receive My covenants in your mouth, when you hate the statutes and cast My words away from you (Ps. 49:16-17) 1420. For the preacher rejects the words of God from himself when he even despises doing the same thing that he says. And how can another obey his utterances, while he himself rejects in practice what he preaches with his voice, and shows that he himself does not hear what he says? About this law of preaching it is written: So whoever breaks one of the least of these commandments and teaches people, he will be called the least in the kingdom of heaven; and whoever does and teaches them will be called great in the Kingdom of Heaven (Matthew 5:19) 1421. “The Kingdom of Heaven,” we see, he calls the present Church, in relation to which it is written: and from His Kingdom they will gather all offenses (Matthew 13:41) 1422. For in order to be gathered out of the Kingdom, crimes must not take place. And the one who violates in practice, but teaches in words, must be small in this Kingdom of Heaven, and in another even less than small. Now, “He makes the way for the thunderstorms,” when He opens the way for His preachers to the hearts of the people in fear of the Coming Judgment. So, first “the statute is given” so that after this “the way can be opened”, because this voice penetrates into the heart of him who listens, if the thing that sounds from the mouth is supported by practice. Now, when “He appointed a decree for the rain, and a way for the thunderstorm,” God “then saw, and declared, and prepared, and found” this Wisdom. For according to the style of speech adopted in the Holy Scriptures, the phrase “God sees” means that He makes us see, as, for example, the Lord says to the righteous: now I see that you fear God (Gen. 22:12) 1423. And the Israelites are warned: The Lord your God is testing you to know whether you love the Lord your God (Deut. 13:3) 1424, i.e. "He's doing this so you know." And so, after He assigned a decree to the rain, that is, He gave the commandment to look at the preachers, that Wisdom is embodied, He made it “visible and declared” for the preachers, so that they “prepare and seek” the listeners. Since he “prepares” Her for himself, he who, by living correctly, stores up Her mercy on the Day of Judgment. And notice that there are four pieces of information that speak about Her. For he says: Then He saw it and declared it; He prepared it, yes, and found it. Thus, “He saw” that She is the Likeness; “He declared” that She is the Word; “prepared” in that She is our medicine; and “found” in that She was hidden from view. But what is the Eternal Wisdom of God in the “Likeness” and “Word” of the Father when the human mind tries to comprehend It? For who can perceive either the Word apart from time, or the Likeness without limitation. Therefore there is a necessity that something more should be said that man can understand concerning Herself; therefore he rightly adds: Verse 28. And he said to the man, Behold, the fear of the Lord is True Wisdom; and depart from evil - understanding (Job 28:28) 1425. 14. As if it were said in simple words: “Man, return to yourself, carefully ask for the secrets of your heart. If you find in yourself that you fear God, it is undoubtedly clear that you are filled with this Wisdom.” And also, if you are not able to recognize that She is in Herself, nevertheless, you will henceforth find that She is in yourself. For She, who is in Herself that which even the Angels fear, is called in you “the fear of the Lord.” Therefore, we can confidently say that She is in you only if you confidently fear God.” Therefore, the psalmist said: The beginning of wisdom is the fear of the Lord (Ps. 110:10) 1426, because She begins to penetrate the heart when She pierces it with the fear of the Last Judgment. Therefore, the Word of God turns itself into our weakness, just as a father, when he speaks to his little child in order that he may be understood by him, speaks of his own accord, for example, stammering. For because we are not able to penetrate into the nature of Wisdom, such as It is in Itself, in the mercy of God, we hear how It is in us when it is said: behold, the fear of the Lord is True Wisdom. But since he truly understands the power of Divine fear, the one that keeps himself from all bad practices, he rightfully imparts: And, to move away from evil is understanding. And that the things that come after are full of the spirit of prophecy, the words of sacred history themselves testify, while he goes on to say: 1. And then Job continued his parable and said: (Job.29:1) 1427. 15. For because a parable is a story in which secrets are told using the simple form of external words, it is written that it continues precisely the “parable.” Allegorical interpretation For when he speaks of his own circumstances, he speaks also of things that concern the Holy Church, and through the things to which he himself is exposed, he indicates what She must pass through. But sometimes he so confuses the words of his own history that they sound as if they have nothing to do with allegory, and sometimes he pronounces the words of his sorrows as if he were speaking only in the voice of a mourning Church. In the last part of his speech, he refers to the last times of the Church, when its opponents, i.e. the carnal people, or heretics and pagans, whom she now holds in wisdom, rise up in the unbridled pride which she must endure being ridiculed by them. Therefore, in this speech it will also be said further: But now they, who are younger than me in years, laugh at me, those whose fathers I would disdain to put with the dogs of my flocks (Job.30:1) 1428, and the very principle of presentation requires the last words of blessed Job to indicate the last days of the Holy Church, when persecution is growing, and she is forced to endure the frank voices of heretics, when these movements of their hearts, which they now cover up in the depth of their thoughts, they reveal clearly in their statements. At present, as it is said in John: the dragon is imprisoned in the abyss (Rev. 20:3) 1429 because the evil of the devil is hidden from view in their cunning hearts. But, as it says there, the dragon must be freed from the abyss, because all who are now hiding out of fear will openly pour out against the Church from wicked hearts all the poison that is, into the light. For now poisonous feelings are hidden from view under a flattering tongue, and the ill will of intentions, such as it is, hides itself, as in an abyss, in pretense. Now the Lord, as expressed in the voice of the psalmist: gathers water from the sea as into skin (Ps. 32:7) 1430. For "skin" means carnal thinking. Thus “the waters of the sea gather into the skin” when the bitterness of a lying mind does not break out in the voice of sinful freedom. Of course, the time will come when the cunning and carnal will proclaim against Her with a self-confident voice what they now carry in secret thoughts. The time will come when they will attack the Church not only with unjust words, but also with cruel wounds. 16. For from her opponents the Church suffers persecution in two directions, namely, with words or with swords. Now, when she endures persecution with words, her wisdom is trained, and when with swords, her patience. Even now it is daily persecuted by words in the hands of heretics, even when the heretics themselves flatter us with cunning tongues and with feigned humility. But persecution with swords is destined to follow at the end of the world, so that the grain for storage in the heavenly granaries may be the more truly cleansed from the chaff of sins, the more severely the evils pursue them. Then all the elect who will be overwhelmed by these sorrows will remember these times when the Church at present provides the peace of faith, when she holds the proud necks of heretics bowed, and not by her power, but by her wisdom. They will call to memory us who are passing through the calm times of faith, and even the times of war-torn nations, which, despite this, are still not driven to extremes. Thus, blessed Job reflects the type of the Holy Church, which then faces these disasters, and still remembers itself in peace, and, as I already said, at the same time describes information about itself in the past, and says information about what is destined for others in the future, adding: Verse 2. Who will give it to me that I may be as in the former months? ( Job 29:2 ) 1431 . 17. For there are many periods in time when the Holy Church bends under the weight of sorrow. But she will still be besieged by such great sorrows and such great lamentations that she will yearn for these times that we are going through now, thinking that these are great sorrows. So let her speak, let her speak in the voice of blessed Job: Who will give me so that I may be as in previous months? For since a certain number of days are called “months,” what else is meant by the name months, if not the collected souls? The days, while they gather into months, pass away, and the Holy Church also, while she gathers the souls that shine brightly with the light of truth, hides them in the inner depths. Sometimes also a month signifies perfection, as when the prophet says: He must be month from month (Isa. 66:23) 1432, i.e. perfection in rest for those who are now perfect in practice. So, let her remember her former perfection, let her remember those who gathered together through her preaching, and the souls that were her merit, and, being under the weight of adversity, let her say: Who will give me so that I can be as in previous months? About these same months, as they were, he relates, telling again, and saying: Verse 3. Just as in those days when God kept me, when His lamp shone over my head, and by His light I walked in the midst of darkness (Job 29:2-3) 1433. 18. For then, when persecution overtakes her, she sees many falling away from her, whom now, like a mother, she cares for as her little ones in the bosom of the world, and keeps swaddled in the quiet cradles of faith, and then mixes them with the strong, and they are brought up by the very calmness of faith. But after this many such are destined to fall, and whatever causes the fall of the weak, the minds of the strong mourn that it happened. For any injury to the weak responds with compassion in the hearts of the strong, therefore Paul said: who is weak, for whom would I not faint? Who is tempted, for whom am I not enflamed? (2 Cor. 11:29) 1434. For a person is perfect to the extent that he feels the sorrows of others. Therefore, the Holy Church, seeing in those times the fall of the weak, will rightly say: as in those days when God kept me, because she herself then falls in those whom she currently sees within herself as being safe. And this is well said: when His lamp shone over my head, and by His light I walked in the midst of darkness. For the fact that under the word “lamp” the light of Holy Scripture is represented, the shepherd of the church himself says: and we also have the surest word of prophecy: and you do well to take heed to it, as to a lamp shining in a dark place, until the day when the dawn and the morning star arise in your hearts (2 Pet. 1:19) 1435. And the psalmist says: Your word is a lamp to my feet, and a light to my path (Ps. 119:105) 1436. Now, because our upper part is the mind, the mind is rightly designated by the word "head". Therefore the psalmist says: You have anointed my head with oil (Ps. 22:5) 1437. It was as if he had said in simple words: “You have filled my soul with grace.” And now “a lamp shines over the head” of the Church, because the sacred Oracles have enlightened the darkness of our minds so that in this dark place of this present life, while we receive the light of the word of God, we can see what things must be done. Now she is “by His light in the darkness,” because the Holy Universal Church, although it cannot penetrate the secrets of another’s mind because, as it is, in the night it is impossible to see the face of another, still establishes the steps of good practice, guided by the light of Heavenly Revelation. And then it continues: Verse 4. As I was in the days of my youth, when God was secretly in my tent (Job.29:4) 1438. 19. Age is described both for the individual and for the Holy Church. For she was little when, just born, she could not preach the Word of Life. Therefore it is said about her: My sister is small, and she has no breasts (Song.8:8) 1439, because the Holy Church, before she became stronger, could not give food for preaching to her weak listeners. But the Church is called “adult” when, having been given to the Word of God, filled with the Holy Spirit, it can already educate through preaching, like the children of those it works to admonish, whom it raises through transformation. About this age it was said to the Lord: The young maidens loved You (Song.1:2) 1440. For all the churches that make up one Church are called young virgins, not according to the age of sin, but young by grace, and not barren because of old age, but at the age of the soul that is established for spiritual fertility. Therefore, when in the last days, in which, as if weakened by old age, she does not have the strength to give birth to children by preaching, she remembers her former fertility, saying: as I was in the days of my youth. Although, despite this, throughout the present time and until the actual end of time, it really carries the mighty power of preaching. For she converted the Gentiles completely, and she brings all the people from the people of Israel who should be converted into the fold of the faith. As it is written: Until all the fullness of the Gentiles come in, and so all Israel will be saved (Rom. 11:25–26) 1441. But there will be days in which she must appear for a while, oppressed down by her opponents, and then she remembers these days, saying: As I was in the days of my youth, when God was secretly in my tent. 20. For what is called a “tent” in this place, if not the dwelling of the mind? Because everything we do, when we think it over, we place in the council of our heart. But the one who silently thinks about the commandments of God, “God is secretly in his tent.” For he saw the dwelling of his heart being before the eyes of God, who said: And the meditation of my heart is always in Thy sight (Ps. 19:15) 1442. For external affairs are open to the eyes of men, but incomparably more widely and more within, all the smallest thoughts are open to the eyes of God. For, as it is said: everything is naked and open before His eyes. And often in external affairs we are afraid to appear disordered before the eyes of people, but in internal thought we are not afraid of Him Whom, while He sees everything, we ourselves do not see. For we are much more noticeable to God in the internal than to people even in the external. And, consequently, all the Saints studied themselves most carefully both internally and externally from all sides, and were afraid to act reprehensibly externally and wickedly internally before an invisible spectator. For she must be at the same time beautiful both inside and for others: to perfect herself, to be glorious within, and to teach others, to be glorious by external examples of actions. Thus, let blessed Job say about himself, yes, and let him say on behalf of the Universal Church: when God was secretly in my tent. For in order that he might make evident how far he had advanced inwardly, he says that “God was secretly in his tent.” And that he might also show works of righteousness, in what degree he outwardly preserved them, he adds: Verse 5. While the Almighty was yet with me; and when my servants were around me ( Job 29:5 ) 1448 . 21. Now all who stand in the joy of the Divine commandments are God's "mansions." Therefore, as we have already said above, the Truth speaks from Himself to the person who keeps His commandments: I and My Father will come to his abode (John 14:23) 1449. On the contrary, the wicked, while they are not focused on things within, they push themselves outward, away from the thoughts in their hearts. Therefore the prophet said to them: return to the heart within, O you apostates (Isa.46:8) 1450. And again: Woe to you who labor in vain (Mic. 2:1) 1451, since in their actions they fear people whom they see with their bodily eyes, and God, whom they do not see, they consider not present to see them. In reproach of which the righteous man was also praised when he despised the king of Egypt, and obeyed the commandments of God, for he did this: as if he saw the invisible (Heb. 11:27) 1452. For it was as if he did not see the wicked earthly ruler, because he expelled him from the eyes of his heart. But he saw the Invisible King, because out of his fear he did not turn away from the eyes of the soul. Thus, the Holy Church plunges into great misfortune when it sees many who, through evil thoughts, have departed from God, and, of course, it sees the dwelling of their minds, when God comes out, remaining empty, and rightly laments, saying: when God was secretly in my tent. According to this, even now the pretenders of religion should also be mourned, because there are those, even now, who aim not at being, but at appearing to be Christians. They, no doubt, have God only in public, and not “in secret.” But the Holy Church wants God to be with her “in secret,” because He has mercy on those who are truly faithful and whom He knows to live a life of faith, full of love. He says about this, also referring to the external correctness of her actions: When the Almighty was still with me; and when my servants were around me. Of course, those who proclaim the heavenly commandments are called her servants. Therefore says the Lord through the prophet: Behold, I and my servants whom the Lord has given me (Is. 8:18) 1453. And again in the Gospel: servants (The Greek text hardly confirms this 1454), Do you have any food? (John 21:5) 1455. And now “the servants were around her,” because in all nations there were those who kept the commandments of heaven and obeyed the rules of spiritual discipline. And these servants, which is very true, will not be enough to serve her when the careless servants who are found will despise her spiritual instructions. Verse 6. When I washed my feet with oil (Job 29:6) 1456. 22. While we have already repeatedly said that Christ and the Church are one person, He is the Head of this Body, and she is the Body of This Head, yet these words should be understood as spoken by the voice of the Head in one sense, and as spoken by the voice of the body in another. Who do we take as the “feet” of the Lord, if not holy preachers? Those of whom He says: And I will walk in them (Lev.26:12) 1457. Thus, “the feet are washed with oil” because the holy preachers are filled to the full with the food of good works. For, as we said above, it is extremely rare that the sermon itself is carried out without something, albeit insignificant, being done incorrectly. For every man who preaches is either converted into some little indignation if he is despised, or into some little self-praise if he is revered by those who hear him. Therefore, even the Apostles had to wash their feet, so that they could be cleansed from any small sin during the sermon, like a kind of dust collected on a journey. 23. But if we want to interpret these words only as spoken by the body, then the feet of the Church are servants performing the most mundane tasks, who, although they provide externally necessary things, in the lowest service stick to the ground, like feet. But those in the head, who teach them, should attend with vigilant care to the matters of their hearts, and by the voice of frequent instruction, guide them so as to pour into them riches which they themselves cannot obtain. For, as in one body, the members are mutually interested in each other, and our external parts stand strong with the help of the internal ones, since it is necessary for them to be nourished by the internal parts. When then to a person engaged in a low-ranking service, the holy doctors preach our Incarnate Lord, they “wash their feet with oil” sayings, to the one whose feet suffer more from the harshness of the earthly path; for it is very difficult to go through a journey in the earthly affairs of this life, and not receive wounds from this journey. And so, when the chapters call back the heart in their listeners, absorbed in external problems, and convey to them that about the evil things that they have done in the midst of their deeds, they can cry, “they wash their feet with oil,” because they heal the wounds of these people by anointing them with repentance. Therefore, let the Holy Church, being in unspeakable suffering, remember how during her peace she cleansed even her most distant members with words of exhortation, and let her say, “when I washed my feet with oil.” But preserving historical truth, let us now return to the words of the Holy Church that blessed Job speaks, that is, which She speaks through the mouth of her member. Words about how great are the things that she will bear in the last time, remembering her past states, when the lives of many were purified by the mere wealth of words. Who further more fully, following the thoroughness of its preachers, adds: And the rock brought forth streams of oil for me (Job.29:6) 1462. 24. The great preacher testifies that Christ is signified by the word “rock,” saying that the rock is Christ (1 Cor. 10:4) 1463. So, “the rock that flows streams of oil” for the Holy Church is He, because the Lord, speaking in Her, preaches internal anointing. From this “Rock that flowed forth streams of oil” are the Gospel of Matthew, the Gospel of Mark, the Gospel of Luke, and the Gospel of John. In many regions of this world, for all the preaching, “the rock brought out many streams of oil” through the lips of the apostles. And many times until now “streams of oil flow out of this rock,” as often as in the minds of the listeners, by the anointing of the Holy Spirit, the things that are said about Christ in the old Books become clear. And they are called "streams of oil" because they flow out and anoint; and the one who is anointed is also saturated within. Undoubtedly, the psalmist speaks of this saturation: let my soul be satisfied as with fat and oil (Ps. 62:6) 1464. It is quite possible that the word oil refers to the actual anointing of the Holy Spirit, as the prophet said: And the yoke will be broken by the oil (Is. 10:27) 1465. 25. It was the custom of the ancients that the elders should sit together at the gates, and evaluate those who entered the city so that the people of the city could be in peace, due to the fact that those who did not meet the evaluation of the elders were forbidden to enter the city. Now, having read sacred history, we are confident that all this really happened in relation to the blessed Job, and we come to study the secrets of allegory. What is signified by the “gates of the city” if not every good action by which the soul enters the Kingdom of Heaven? Therefore says the prophet: You who lift me up from the gates of death, so that I may proclaim all Your praises in the gates of the daughter of Zion (Ps. 9:14-15) 1468. For, “the gates of death” are bad actions that lead to destruction, and because “Zion” means “to see,” and “Gates of Zion” we interpret as good actions by which we enter the land above, so that we can see the glory of our King. What could a seat mean if not the primacy of power? Now "street" in Greek means "latitude." And now the Holy Church goes forward to the gates of the city, and in order to gain entry into the heavenly country, she places herself in holy actions. For whom “a seat is prepared in the street,” because in the breadth of high authority she reflects the freedom of her supremacy. For she who publicly proclaims the right things that she has comprehended, she “sits on a special seat in the street,” because she is not afraid of anyone in her sermon, and no one will force her to bury herself in silence. Isn’t it she who is appointed to teach publicly, and to whom at the same time the truth of comprehension and the power of teaching are given? But after he “went out to the gate and sat in the street,” he speaks separately about what was done by the frivolous and what by the sedate, adding: Verse 8. When the young men saw me, they hid, but the old men rose and stood (Job 29:8). But because, as He said: “of whom you know that they are the elders of the people,” it is certainly clear that old age of mind, and not of body, must be chosen. Thus, at present, “young people” see the Holy Church and hide, and old people “get up and stand,” because the immature are afraid of its deeds and truth, and the mature ones praise it. Those who are frivolous flee, and those who are mature pay tribute to it and rise to the essence of life. And the ideal ones love her discipline, and the imperfect ones are reproved by it. So, “the boys see her and hide” because they are afraid of being discovered in their hidden behavior patterns. But “the elders rise and stand,” because everyone is ideal, showing humility how much they have received in good practice. But since he describes all this on his own behalf, let him also say well about how he is afraid of strangers. Verse 9, 10. The princes stopped speaking and put their finger on their mouth. The rulers were silent, and their tongue stuck to their throats (Job 29:9–10) 1471. 27. Who else in this place can be understood as rulers or princes, if not the creators of heretical evil? Regarding which the psalmist said: Discord was poured out on the princes, and they led them aside into impassable places where there is no way (Ps. 107:40) 1472. These people, who are not afraid to interpret the dispensation of God in the wrong sense, undoubtedly draw the common flocks subject to them, not into the way that “Christ” is, but into “impassable places.” And “strife pours out” over them, because with their statements they mutually contradict each other. For Arius saw three Persons in the Divine Nature and believed in three Gods. Contrary to whom, Savely, accepting one God, believes that there is one Person. Between them, the Holy Church, invariably holding the right path, preaches and proclaims one God, affirming Three Persons against Savelius, and affirming Three Persons, proclaiming one God against Arius. Again, because in the sacred Revelation Mani found the praise of innocence, he condemned marriage. But, on the other hand, Jovinian, because he knew that marriages were allowed, despised the glory of the purity of virginity. Hence it happens that heretics always go against each other in wrong opinions, and their mutual malice is internally consistent with their sin, and contradicts each other in their erroneous opinions. But, on the other hand, the Holy Church, between these disputes, moves along the narrow path peacefully, and knows how to glorify the highest good, and honor the small good, so that it does not equate the highest with the lower, and again does not despise the small, glorifying the high. And now the rulers of heretical nations, also taking into account the authority of the Holy Church, stop speaking, and, as it were, “put their finger on their lips”; in false appeals they are restrained not by the reasoning of their voice, but by the hand of power. “The rulers are silent” because those persons who tried to attract people to wrong, now do not dare to say what is wrong, being under the influence of both the weight of power and the efficiency of reason. 28. While blessed Job himself testifies that he was “blessed by those who heard him,” and he “has a testimony given to him by those who saw him,” in his speech he shows us who he is, both in his speeches and in his actions. For one who is corrupt in language can never be perfect in practice, or one who is not praised in speech can never be praised in practice for what he utters in speech. Therefore, by the fact that blessed Job, in response to the reproaches of his friends, can declare that he had both, and he himself shows that he was blessed both by those who heard him and by those who saw him. But if we consider it from the point of view of the voice of the Holy Church, then that person “blesses her with words” who completes in practice what he has heard. 29. These actions prove great mercy: “saving the suffering,” and helping the “orphan,” and saving the “perishing,” and comforting the “widow’s heart.” For we were told above what he achieved in relation to his words. For he says: The ear that heard me blessed me; but now he relates what he said to the mercy he showed, saying: For I saved the crying sufferer and the orphan, who had no one to help him. Behold, his words agree with his deeds. These things, shown by the blessed Job, are shown in such a way that, although they apply directly to him, they are also destined to be true in relation to the Holy Church. About the one who currently constantly takes upon herself both, that is, in relation to her children, she must immediately feed them with the right speeches and protect them by covering, so that she must at once nourish them well with words and protect them from evil with her patronage. Therefore it is well written: Let the earth produce greenery, grass yielding seed, and let the fruitful tree bear fruit according to its kind (Gen. 1:11) 1476. Which indeed indeed happens in this way, for the “earth” of the Church both treats us with the word and keeps us safe in the shadow of its protection, at the same time saturating us with the word and helping us with the protection so that it gives not only the greenery of refreshment, but also, with the fruits of deeds, protection. 30. I see that it also deserves to be well thought out by those who lead and govern others, what is said above: “the young men saw me and hid themselves,” and now he states, “I comforted the heart of the widow.” What a great discipline of rules it was that in his presence the “young men” had to “hide”! And what a great gentleness of compassion it was that he “comforted the widow’s heart.” For there are people so strict that they lose even all the softness of affection and compassion, and there are some so soft that they part with the strictness of the rules. Therefore, all who have power should with all diligence be careful to ensure that neither in the severity of discipline they abandon the loving kindness of a gentle disposition, nor in gentleness do they abandon the heaviness of discipline, so that they do not become hard without mercy when they subdue the stubborn, and do not abandon the strong hand of discipline when they welcome the hearts of the weak. Thus let discipline control gentleness, and let gentleness be adorned by discipline, and let them support each other so that neither strength becomes cruel nor gentleness becomes weak. 31. Now these works of mercy, which we named above, the Holy Church immediately manifests physically, and does not cease to manifest spiritually. Because she “saves the sufferer who cries out,” when she forgives the sinner who begs for forgiveness the sins of which he was guilty. So about these same poor sufferers it is said: blessed are the poor in spirit, for theirs is the Kingdom of Heaven (Matthew 5:3) 1477. And the cry of these sufferers is the cry of those who speak in the voice of the psalmist: let your mercy hinder us; because we have become very wicked (Ps. 78:9) 1478. Now she saves orphans who no longer have anyone to help them, because all who are currently running away from the persecuting desires of this world, and for whom their old father the devil becomes dead, find help and consolation in the bosom of the Holy Church. It may also be that under the name "orphan" any of the believers can be understood, even with reference to the death of the good Father, from whose contemplation he is deprived for some time, although not deprived of consolation. And the “blessing” of one who was on the verge of death comes to her when she saves a sinner, and when with holy instructions she frees him from the pit of sin. Therefore it is written: He who turned a sinner from his false path will save a soul from death and cover a multitude of sins (James 5:20) 1479. For, if it is worthy of reward - to save flesh from death, which sooner or later will die anyway, how high is the merit of the one who saved the soul from death in order to live forever in the Heavenly Land? Now “the heart of the widow” She consoles because every faithful soul that strives to repay the Lord, as it was, calls upon the memory of the blessing of her husband. With whom the soul is spiritually one, but since He is dead, she is called a “widow,” but is consoled by the assurance of the Holy Church of His Resurrection. Therefore, the widow’s heart receives great consolation when believing souls learn the words of the Church about His Coming, with Whom she spiritually unites them. And then it continues: Verse 14. I am clothed in righteousness, and they clothe me as with a robe (Job 29:14) 1480. Historical/Moral Interpretation 32. Of course, when we are clothed with clothing, we are surrounded on all sides, and therefore he is "clothed with righteousness as with clothing," he who protects himself on all sides with good practice, and leaves no part of his conduct exposed to sin; for when he is good in some things and unjust in others, it is as if he covered one side with clothing and left the other bare; and from now on these good deeds are defiled by the evil deeds that appear. And therefore Solomon said: he, guilty of one thing, loses many good things (Eccl. 9:18) 1481. Therefore James says: But if anyone keeps the whole law and sins in one point, he must be guilty of all (James 2:10) 1482, which further carefully explained when he added: for He said, Thou shalt not commit adultery, and said, Thou shalt not murder. Now, if you do not commit adultery, but if you kill, then you are also a transgressor of the law (James 2:11) 1483. 33. So, the eyes of our heart must be everywhere and observation must be carried out by us from all sides. Therefore, Solomon rightly said: keep your heart in everything, for from it are the springs of life (Proverbs 4:23) 1484. For when he was going to say, “in observation,” he said first, “all,” no doubt, so that everyone would study himself diligently both on this side and on the other side, and as long as he is in this life, so that he would know that he is in battle against spiritual enemies, so that the reward that he can receive for some actions he does not lose by other actions, so that it does not happen that while on one side he keeps the door protected against the enemy, on the other side he opens the entrance to him. For, if against the attack of enemies the city is surrounded by a large rampart, surrounded by strong walls, protected on all sides by sentries all the time, if one hole remains unprotected on it due to negligence, from this side, of course, the enemy will enter inside the fortification, which seemed impregnable. Let's hear about the Pharisee who went to the church to pray, and see with what fortifications the city of his soul was surrounded. I fast twice a week, he says, I give a tenth of everything I acquire (Luke 18:12) 1485, and that he began with the words: “I thank You,” he faithfully used a thorough defense. But let's see where he left the hole unprotected for the enemy to penetrate: Because I am not like this publican. See how he opened the city of his heart to the conspiracy of his enemies through self-exaltation, that city which he had unsuccessfully kept shut by fasting and almsgiving. In vain did he defend everything else when one place through which there is an entrance is open to the enemy and is not protected by him. He rightly gave thanks, but mistakenly exalted himself above the tax collector. He betrayed the city of his heart with self-exaltation, the one that he protected by living modestly and giving alms. Greed was subdued by abstinence, gluttony of the stomach was pacified, self-interest was overcome. We can only imagine what great care went into making this happen! But, alas! This whole series of hard efforts hit one bad spot and he fell to the ground! These are the great virtues that perished from the sword of one sin! Therefore, it is necessary, with great diligence and always doing good things, to keep oneself humble in the thoughts of the heart from the very good things themselves, for if they elevate the mind, they are not good, and do not relate to the Creator, but to pride. 34. Further, in particular, we do not act incorrectly if we refer to a book, although not canonical, but nevertheless brought out for the creation of the Church, and provide such evidence. Behold, Eleazar killed an elephant in battle, but falling under the beast itself in order to kill it, he himself died (1 Mac. 6:43–46) 1486. Who then does this example represent, the example of the man who was defeated by his own victory, if not those people who overcame bad habits, but, due to self-exaltation, were brought down by the very things that they conquered in themselves? For he, as it were, perishes under the slain enemy, who rises upward because of the sin that he subdues. Accordingly, no thing can be considered good unless one is guarded against the bad rise from it, which may take one by surprise. Everything that is done perishes unless it is carefully guarded in humility. From here it is also well said about the very first parent: And the Lord appointed man in Paradise to cultivate and keep it (Gen. 2:15) 1487, he “cultivates”, the one who in the law does that good thing that is prescribed. But what he has created, he does not keep, into which what is forbidden sneaks in. Therefore let blessed Job, because he has covered himself on all sides with good practice, say: I am clothed in righteousness, and clothe me as with a robe. And there he immediately adds: And my judgment is a crown (Job 29:14) 1488. 35. The judgment of the righteous is rightly compared to a “crown,” because in the glorious great practice, they go to the crown of reward. This same judgment they bear upon themselves day by day inwardly, what they owe to God, and what to their neighbors, and they look carefully with discernment, and they kindle themselves with the ardor of doing what is good, and convict themselves with the weight of things done in evil. Therefore Solomon also said well: The thoughts of the righteous are right (Proverbs 12:5) 1489. Because they return to their hearts from all the noise of the world, and then they put themselves on the court of reason, and put themselves and their neighbors before their eyes, and before them they bring out the Commandment of the Covenant, which says: therefore, all the things that you want people to do to you, do the same to them (Matthew 7:12) 1490. They place their neighbor within before themselves, and carefully note, if they were placed in the same conditions, what in relation to themselves they would justly wish to do or not do, and with strict justice and judgment, they try to evaluate themselves according to the Divine Law, in the court of the heart. Therefore he said well, And my judgment is the crown, because their heart itself, as it were, is a kind of scales of the judiciary. And since for the things that are done they do not seek compensation below, their judgments are rightly compared to a crown. For the crown is set on the upper part of the body; and the judgment of the righteous is a crown, because they do not want to find their reward in things below on this earth, but above. Verse 15, 16. I was an eye for the blind, and I was a foot for the lame. I was a father to the poor, and I examined the litigation, which I did not know, carefully (Job.29:15–16) 1491. 36. At this point the question may arise in the reader's mind why blessed Job describes his own virtue in such detail. For it is the mark of saints to conceal what good they may have done, for otherwise they risk bringing upon themselves the ruin of self-exaltation. Therefore, the Truth Itself says: beware that you do not show your mercy before people, so that they may see (Matthew 6:1) 1492. Therefore, also, having given light to two blind men who were sitting by the road, He commanded them, saying: Take care that no one finds out (Matthew 9:30) 1493. And about these same people it is further said that they “went out and spread His glory throughout all the earth” (Matthew 9:31) 1494. Now this is an important question for our consideration, what does it mean that the Most High Himself, for Whose will is the same as power, at the same time desires that His miraculous act should be kept secret, and, despite this, that by those who have seen, as it were, His glory should be revealed, as if against His will. This is nothing more than that by His action He gave an example to all who follow Him, that in fact in themselves they must desire that their extraordinary gifts should be hidden from the eyes of others, and yet, in order for others to possibly benefit from these gifts, they must become known to others against their will. And indeed, by concealing their achievements they keep themselves safe, but while they are revealed against their will, it gives good examples to their neighbors. Let them, therefore, be hidden in intention, and made public by necessity, and let the concealment of gifts preserve their bearers, while making them useful to others. Again, this is why it is written: And having lit a candle, they do not put it under a bushel, but on a lampstand, and it gives light to everyone in the house. So let your light shine before people, so that they may see your good deeds and glorify your Father in heaven (Matthew 5:15–16) 1495. There are situations when holy people are forced to do good things in front of their neighbors, or to talk about these very deeds to their neighbors, but only so that, and this applies to any situation, not they themselves, but their Father, who is in Heaven, will be glorified for these deeds. For, preaching holy things “in general,” the sermon itself may come to naught due to the fact that personal examples from the life of the preacher are not known. Thus, preachers are forced to tell their own lives so that they may be able to change the lives of their listeners. And they relate their own actions from personal experience, so that the words of their preaching may be heard with more reverence and received with reverence. Therefore he wrote: And when the living creatures were lifted up from the earth, then the wheels were lifted up (Eze. 1:21) 1496 because it is true that when the minds of the hearers are imbued with the life of those who preach, they are, of course, sure to pay great tribute to the power of the preaching. 37. Therefore, therefore, good preachers at once shun veneration in respect of exalting themselves, and yet desire to be esteemed in respect of being an example to others. Therefore, undoubtedly, the Apostle Paul, speaking to his disciples, simultaneously avoids veneration, and yet shows how much he deserves to be venerated. For, he said to the Thessalonians: For we never had any flattering words, as you know, nor any form of self-interest, God is my witness! and he adds further: Neither did we seek glory from one of you, nor from the others, when perhaps we could appear with importance to you as apostles of Christ; But we were quiet among you (1 Thessalonians 2:5–7) 1497. Again to the Corinthians, avoiding veneration, he says: For we do not preach ourselves, but Christ Jesus the Lord, and you yourself are your servants for Jesus Christ (2 Cor. 4:5) 1498. However, seeing the departure from the path of true faith through the persuasion of false preachers, with great pain he shows how worthy he himself is to be revered, saying: Moreover, if anyone dares to boast (I will say foolishly), then I dare too. Are they Jews? Me too. Israelis? Me too. Are they Abraham's seed? Me too. Servants of Christ? (I speak in madness,) I am greater (2 Cor. 11:21–23) 1499. And he also adds evidence of how the secrets of the third heaven were revealed to him, and how he even penetrated the secrets of Paradise. See how he, avoiding veneration, proclaims himself a slave to his disciples. See how, to correct his listeners, he puts forward examples of his life, as if demanding that his life be esteemed above the false apostles. Now, the great teacher came out in such a way as to show that in comparison with what he himself saw and who he is, the life and words of those who preach lies are worth nothing. Therefore, miraculously, he shows humility and strives to serve as an example for the benefit of others, at the same time declaring himself the servant of the disciples, and proving that he is better than his opponents. He shows his disciples that he has been honored with humility, he shows his opponents that he has been honored with exaltation. He makes it clear to his opponents what gifts he has been awarded, he makes it clear to his disciples how humble in thought he remained in spite of these gifts. So the saints, when they are forced to reveal the good things that they do, do so not for their own aggrandizement, but for the benefit of others. Therefore, when his friends unjustly scold him, not knowing the good things in him, blessed Job eloquently shows them that they may learn, and not scold him, exalting themselves against his life, but maintain their peace by following his example. Although, as we have often said above, unfair abuse against him makes him remember his actions. For many, amid the pain of injury and words of despair, when he tells what he did, his mind, oppressed by abusive words and wounds, seems to rise again to hope. So let him say the good things that he has done, so that he is not driven into despair by all the evil things that he hears: I was eyes to the blind and feet to the lame. 38. When we consider instances of holy practice, we must first note what is the proper order concerning them: for works of righteousness must first be described, and then works of mercy. For only that man does well what is merciful who has first grasped what is righteous, for only in this way will the stream of mercy bestowed upon our fellow men truly flow from the source of righteousness. For there are many who seem to show acts of mercy towards their neighbors, but do not abandon the work of unrighteousness, but if they really strive to show mercy to their neighbors, they must first live justly in order to show mercy to themselves. Therefore it is written: Have mercy on your soul, pleasing God (Eccl. 30:23) 1500. Then for the one who expresses mercy towards his neighbor, mercy will come from mercy towards himself. For it is written: Love your neighbor as yourself (Matthew 19:19) 1501. How then can he be merciful to another who still lives unjustly while remaining merciless to himself? That is why the sage said: He, who is evil for himself, for whom will he be good? (Sir.14:5) 1502 Because for those who give mercy, so that it can truly be shown to those in need, two are needed at the same time: the person who gives, and the thing that is to be given. But people are much more important than things. And therefore he, who gives some external thing to his neighbor in need, but does not keep his own life from evil, gives his property to God, but himself to sin. The thing he offered to the Creator is, in any case, less than himself, so he becomes even more involved in wickedness. And therefore, blessed Job said very well: I am clothed in righteousness, and they clothed me as in a robe, And my judgment is a crown, and only after that he added: I was the eyes of the blind and the feet of the lame. Because only then in the eyes of God is the offering righteous when from the root of righteousness the branches of mercy continue. For he gave his hand to the first, and carried the second. And then he goes on to talk about how strong the depths of his mercy were, which he poured out on the weak and needy. Therefore he added: I was a father to the poor. 39. These same words, if we turn to the image of the Holy Church, as a method of explanation already familiar to us, we will easily understand. For she gives “eyes to the blind,” giving light through the Word, and also “legs to the lame,” because she remains their support. For by preaching she enlightens the blind, and she helps the lame by supporting them. For the “blind” is the one who does not yet see where he is going, but the “lame” is the one who does not have the strength to go where he sees. For sin is often committed either out of ignorance or out of weakness, so that either a person does not know what he should want, or cannot do everything to realize what he wants. And the psalmist said correctly: The Lord is my light and my salvation (Ps. 26:1) 1503, because the Lord gives both knowledge and strength, while helping to cope with ignorance, He is called “Light,” and helping in weakness is called “Salvation.” That is why he also said about the wicked: let their path be dark and slippery (Ps. 34:6) 1504; because in the dark they cannot see where they should go, and those who, even if they saw the right path, but due to slipperiness, are not able to stand firmly on it. And therefore, some, due to slipperiness, stop in the midst of good things, while others, being in the dark, do not know what good things are in order to strive for them. Thus, the Holy Church, being overwhelmed by adversity at the end, remembers the old times when it enlightened with teaching and gave stability with help, and says through the mouth of a holy man: I was the eyes of the blind and the feet of the lame (Job 29:15). 40. And while she gathered two peoples into herself, namely, Jews and Gentiles, by “blind” the heathen nations may also be rightly designated, and by “lame” the Jews. Because the pagan nations, as it really was, had no eyes, because they had not received the Law, and did not see the way they should go. But, on the other hand, the Jewish people, who had eyes, were lame, because they knew the Law, but were not able to adhere to it in the steps of righteous deeds. For if the pagans had not been blind, the prophet would not have said: the people walking in darkness have seen a great light (Is. 9:2) 1505. Again, if the Jewish people had not limped in good practice, the psalmist would never have said in the name of the Lord: strange children lied to me: strange children grew old, they lame and left their ways (Ps. 19:44-45) 1506. And, undoubtedly, he is called a lame people, because the Jewish people failed to take a sound step in practice, since they did not use both legs, recognizing only one Covenant, and rejecting the other. To this people, when the Holy Church receives those who come to her, already holding the Old Testament, she also introduces the New Testament, and, directing their steps, she, as it were, adds a second leg. And about the faithful people of the Holy Church, it is further added correctly: I was a father to the poor, because, of course, the humble, who are called “poor in spirit,” were born according to her preaching. But it is necessary for us to weigh with precision the actual words of history in all particulars and details. Verse 16. I was a father to the poor, and the litigation, which I did not know, I examined carefully (Job.29:16) 1507. 41. For very often people give a lot to the poor, not because they love these poor, but because if they do not give, they are afraid of incurring the wrath of the Supreme Judge; these are the people who, if they did not fear God, would not give anything of what they have. And indeed, in good deeds this is the first step of beginners, when those who do not yet know how to love their neighbor as themselves, nevertheless, from now on begin to fear the Supreme Court. Thus, because it is one thing to do a good deed out of fear, and another thing to do out of love, let a holy man teach us the inner spiritual practice, and let him say: I was a father to the poor. For he did not say “helper”, or “patron”, or “good neighbor”, but said precisely “father”, thereby he testifies to who he really was; because with the great attentiveness of his mercy he transforms mercy into his natural quality, for he looks at them as children in his love, at those whom, like a father, he protected precisely out of love. Therefore, since the power of his mercy entered his nature, he himself testifies: I was a father to the poor. And then he also adds: and the litigation, which I did not know, I analyzed carefully. 42. And we must consider these words in every detail, understand how clearly they are connected, so that even the smallest share of their benefit is not missed. So, he is pious in his life, merciful to the infirmities of his neighbors, actively sympathetic to the poor. For he who accepts the thought of the blessing of eternal reward must take advantage of every opportunity of repayment, and pursue it. Therefore Solomon said: he who fears God will miss nothing (Eccl. 7:18) 1508. That is why Paul says: be fit for every good work (2 Tim. 2:21) 1509. But in this case we must also bear in mind that sometimes in our actions some good things must give way to more useful ones. So who can be ignorant that it is a right and good thing to bury the dead, and yet to him who begged to be allowed to bury his father, it was said: Let the dead bury their dead; but you go and preach the Kingdom of God (Luke 9:60) 1510. Thus the importance of this service was shown, and that it was necessary to give way to the work of the preaching service, because in the first good work he would bury people dead in the flesh on the earth, but in the second work he was to raise dead souls to life. And the prophet also said to the ministers in the synagogue: Seek righteousness, save the oppressed (Isa. 1:17) 1511. And the Apostle Paul says: Set them to judge, who mean nothing in the church (1 Cor. 6:4) 1512, and he kindled the hearts of his listeners to wisdom, to understanding different languages ​​in investigating the mystery of prophecy, saying: fight for spiritual gifts, and to prophesy (1 Cor. 14:1) 1513. But since they will not be awarded “spiritual gifts” if earthly affairs drag them down to earth, he had already shown earlier what to do, telling them: Set them to judge, who mean nothing in the church. It was as if he had said in simple words: “But those who are least worthy in the Church, and are not enriched by any power of miraculous gifts, let these only judge in relation to earthly affairs, let them, who cannot demonstrate great good, be occupied with lesser good.” Whom he immediately designates as the most ordinary, and, nevertheless, calls “wise” when he says: Is it so that there is no wise man among you? is there no one who is able to judge between his brothers? (1 Cor. 6:5) 1514, from this, what else can be understood, if not that those who have received the wisdom of external things should deal with earthly affairs? But they who have been enriched with spiritual gifts must certainly never entangle themselves with earthly affairs, so that, without being involved in the management of good things below, they may serve the interests of good things Above. 43. But before every thing it is also necessary to see that those who shine with spiritual gifts should never completely abandon the affairs of their weak neighbors, but they should entrust the management of their affairs to others who are familiar with it. Therefore, Moses appointed seventy people for the people to replace himself, as he buried himself for external causes, and so that he could go into internal things with greater ardor. And this happens so that those who have received the grace of great spiritual gifts do not trample their minds with base things, and again so that the person who is last in the Church is not left to live without good practice, while in external matters there are many good deeds that he can do. And the Holy Church is filled with the unity of believers, just as our body unites all its limbs. Thus there are some members in the body which serve to see the light, and others which never cease to be in contact with the earth. Since the eye is set to the light, and so that it does not go blind, it is kept safe and sound from dust. But the foot then justly performs its useful work when it does not disdain to take on the dust of the earth. But at the same time, all the members of the body, by serving their functions to each other, are mutually united, so that the leg must work for the eye, and the eye pay attention to the legs. 44. In the same way, the members of the Holy Church should be at the same time varied in the types of service and united in love, so that the highest persons carefully watch the path of those who walk in the preoccupation of earthly affairs, and the foot can walk thanks to the light that the eyes shed, and again, so that everything that they do while busy with the affairs of the earth can be used with high significance, so that the foot, whose path is visible through the eyes, walks not only for itself, but also for the eyes. So, while they are in mutual service, it miraculously happens that all the elect, giving their labor to each other, do what they can, and at the same time those works that they themselves cannot do also become, as it were, their own. 45. But in this too we must bear in mind that when that service is required of those who can serve well in the outward service of their neighbors, those who are full of spiritual gifts should stoop to their weakness, and, as far as they can fitly do so, stoop themselves with love to the earthly needs of these people. The mind should not lose patience if its perception, aimed at the contemplation of the spiritual, sometimes seems to lean towards small, not the most significant issues, when even the Word, by whom all created things are held together so that He could benefit humanity, took upon Himself the nature of man, was ready to be “a little less than the Angels” (Ps. 8:6) 1515. What is surprising if man, for the sake of man, humbles himself, when the Creator of men and Angels, for the sake of man, took upon Himself the nature of man? And a person’s perception of the highest does not decrease because of this when he acts in this way; because the penetration into things higher is all the more accurate the more abundant humility is, and when in the love of the Creator he does not despise the things that are beneath him. What is undignified or difficult about it if we move our gaze higher and lower when we wash our face with the same hand with which we put on our feet? Therefore, let blessed Job, because when he did great things, he also thought about the smallest things beneath him, let him say: and the litigation, which I did not know, I examined carefully. 46. ​​In this, as I see it, the first thing to note is that in making a decision we should never fall into rashness, and things that are not examined we should not judge rashly. This is necessary so that no thing of a bad nature can influence us, and we do not judge what is reported without proving it. We will no doubt fear committing such an act if we consider the actions of our Creator with some degree of detail. For even our Creator, so that He could restrain us from rashly passing judgment, while “everything is naked and open before His eyes” (Heb. 4:13) 1516, refused to immediately judge the atrocities of Sodom, and says: The cry of Sodom and Gomorrah is very great, and their cry is very heavy; I will go and see if they are doing exactly what they are doing, what is the cry that rises up to Me against them; and if not, I will know (Gen. 18:20–21) 1517. Therefore, God, who is Omnipotent and Omniscient, why does He first want proof, and seem to doubt, if not to set before us an example, that the evil of our neighbors we should never believe before we have received proof of it? But behold how by His Angels He descends to the established evil, and immediately strikes the guilty; And He who is patient, He who is merciful, He about whom it is written: You judge leniently (Wis.12:18) 1518, He about whom it is written again: The Lord is a patient Rewarder (Sir.5:4) 1519, having discovered confirmation of their participation in such a huge guilt as it was, lost sight of patience, and did not wait for the day of the Last Judgment, but by fire the court punished them long before the Day of Judgment. Behold, here is an evil that He did not seem to believe when He heard about it, but when He was convinced that it was really so, He stole it right away. Of course, by this He can give us an example that it is necessary not to believe in someone’s evil immediately when they hear about it, but at the same time it must be punished quickly when it is actually established. In order to show this attentiveness, accordingly the blessed Job says: and the litigation, which I did not know, I examined carefully. We can also understand these same words as spoken by the voice of the Church, interpreting them directly. For the Church, by her chosen members, does the same thing when she judges the evil deeds of carnal people - “she examines what she does not know,” for the evil that she does not know in deeds, she examines, judging and correcting them. So, the Holy Church, when the last times come, and she is oppressed by the meanness of the unrighteous, remembers, saying: and the litigation, which I did not know, I examined carefully. It’s as if she said in simple words: “It’s evil that I didn’t know about the chosen ones, I sorted out the evil people, judging them and punishing them.” And because she is currently beating the devil with the power of her preaching and taking away from his lips the souls of all whom she receives, the words continue: Verse 17. And I have broken the jaws of the wicked, and snatched the spoil from his teeth (Job 29:17) 1520. 47. Oh, this was an example of just how she "snatched the spoil from his teeth," when by transformation she took Saul from him; while still breathing threats, he was on the way to Damascus, and received letters, and persecuted believers, and was a prey for the devil, but having shone with faith, he himself turned to Christ (Acts 9:12) 1521. And then, so many times has the Church “snatched prey from the mouths of the wicked”, how many times has she, by preaching, converted the soul from the clutches of error. For who can be more justly called “wicked” but the devil? The one whose jaws we “break” as often as often, by going against his deception, we shed light on his secret tricks. So, we snatch the prey from his teeth, because the soul, which he has already been bitten by sin, through transformation is returned to the saving health of life. Thus by his “jaws” is meant his secret plots, while by his “teeth” is meant the open commission of sin. The words of the psalmist speak about the same jaws and teeth: But God must break their teeth in their mouth; The Lord broke the jaws of the lions (Ps. 57:7) 1522. But the holy man declares that he first "crushed the jaws" so that he might later be able to snatch the prey from his teeth; for we then actually snatch the prey from his teeth, when we first learn how to crush his jaws. For it is necessary first of all to reveal the secret wiles of subterfuge, and after this we can restore the soul of our listener from open fall. The chief preacher of the Church himself crushed the jaws of this evil one when he said: Be sober, be vigilant, because your adversary the devil, like a roaring lion, comes, looking for someone to devour; resist him with firm faith (1 Peter 5:8–9) 1523. From this “lion” the Holy Church, because she sees his conspiracies, protects believers. Whose “jaws she breaks” as often as she often destroys the arguments of heretics, and as many times she “snatches prey from his teeth” as often as she preaches to reform a person from error. And because there are and will yet be many righteous ones who depart from this world, in the peaceful time of the Church, blessed Job, while he speaks of himself, also points to the voices of those who will come after him, saying: Verse 18. Then I said, I will die in my nest, and I will multiply my days like a palm tree (Job 29:18) 1524. 48. What else can be described in this place called "nest" if not a quiet rest in faith, where every weak soul receives shelter and food? He thinks about this prosperity, which will be broken by times of persecution, and the times of contentment will end, when, as in a nest, there was a place to rest. For, if the Holy Church were not now feeding weak children in the nest of the world, the psalmist would not have said: Yes, the sparrow has found a home for itself, and the turtle a nest where she can raise her children (Ps. 83:4) 1525. And, from now on, “the sparrow has found its home,” because our Redeemer entered the Eternal Dwelling of Heaven. And “the turtle found a nest” because the Holy Church, under the influence of love for the Creator, seems to be building a “nest” for itself, that is, a place of the most peaceful rest in faith, in which her growing children, young and inexperienced, receive her care, warmth in the bosom of love, until they leave it. And because there are those who in times of peace fly far away, that is, soar far from the nest, their voice is warned by the voice of blessed Job when he says: Then I said, I will die in my nest. But because this peace of peace lasts for many days, he rightly adds, saying: And I will multiply my days like a palm tree. For the palm tree grows slowly, but remains green for a very long time. And through many difficulties, the Holy Church comes to stand firmly in the faith, and gathers very many, and it wants to be established for a long time in the glory of this faith. So, like the “palm tree,” she remembers her “multiplied days” when the trouble of sudden temptations comes upon her, and mourns for the good world when she is very slow to convert the believers, and is quickly oppressed by the unbelievers. 49. And it is not unjust that the life of a righteous man is likened to a “palm tree,” because the lower part of the palm tree is rough to the touch and surrounded by dry skin, but at the top it is decorated with fruit; below it is surrounded by hard bark, and above it greenery blooms luxuriantly. For also the life of the elect: despises the lower and adorns the higher. Her bottom is shrouded in dry skin, as it is, because she is shrinking from countless sorrows. But high above, it is decorated with foliage of beautiful greenery of the award. The palm tree also has another quality that distinguishes it from all types of trees. For most trees have more wood at the bottom of the trunk, the closer to the root, the thicker the trunk, but the further from the ground, the more the trunk narrows; but the trunk of a palm tree has a smaller circumference at the bottom, and the trunk expands the more, the closer it is to the branches and fruits; and what is thin at the bottom grows wider towards the top. Accordingly, what, if not earthly minds, show us other trees that are widened below and narrowed above? Because indeed all those who love this world are strong in earthly things, but weak in heavenly things. Thus, for temporary glory they are ready to torture themselves even to death; and for eternal hope they are not ready to endure even a little labor. For the sake of earthly benefits they are ready to endure painful bodily wounds, and for the sake of heavenly reward they refuse to bear the insults of even the most trifling words. They are strong enough to stand before an earthly judge even for a whole day, but in prayer in the presence of God they become tired even after standing for an hour. Often they are ready to endure nakedness, humiliation, hunger for the sake of acquiring wealth and honors, and they torture themselves afterwards, skimping on spending those things that they were in such a hurry to get; but turning to things of the heart that are higher, they excuse themselves the more, the further, as they think, the reward for them is postponed. Thus, they, like most trees, grow wide below and narrow above, because they hold on with the strength of the parts below, and do not adhere to the things above. But, on the other hand, under the image of the palm tree is represented the progressive life of the righteous, who are never strong in earthly pursuits, but show themselves devoted to God, opening up to things higher than they have ever been revealed to the world. For it was said to certain persons by the great preacher: I speak according to human reasoning because of the weakness of your flesh. Just as you presented your members as slaves to uncleanness and lawlessness for wicked works, so now present your members as slaves to the holy righteousness (Rom. 6:19) 1526. In these words, no doubt, there is condescension to their weakness, as if it were spoken to them in simple words: “If you cannot in any way do more, at all events be as industrious in the fruit of good works as you have long been in the practice of bad habits, otherwise the holy liberty of charity will not be able to preserve you, which the habit of earthly pleasure possesses strongly in the flesh. 50. But there are some who, while they strive for heavenly things and to leave harmful deeds in this world, due to the fickleness of the mind, day by day they fall away from their right attitude. Who, if not the rest of the trees, should I call these people who never rise higher because they grow lower? For they, after they were converted, could not even continue where they began; and after that, like trees, they are large in size at the base of the trunk, but higher they grow insignificantly, because little by little, with the passage of time, they do not acquire the achievement of virtues. And imperceptibly the heavenly desires disappear in them, and those who initially aimed themselves at things big and strong achieve only weak and sluggish things, and with the passage of time and increasing age, they become increasingly easier to bend. But the palm, as has already been said, has a much wider trunk at the crown than at the beginning at the root; because very often the conversion of the elect ends in much greater works than those with which they began; and if he begins the first things somewhat sluggishly, he completes the last with great ardor; he considers himself always a beginner, and, therefore, continues to work tirelessly in renewal. It is this constancy of the righteous that the prophet sets forth when he says: But they who trust in the Lord will renew their strength; they will mount up with wings like eagles, and they will work, and not be weary; they will walk, and not faint (Is. 40:31) 1527 for they will “renew their strength” because they will be able to be strong in spiritual practice, which were long strong in the flesh. And they will “lift up their wings like eagles” because in contemplation they fly; “they walk and will not faint” because they keep constantly in their understanding that they can return to slowing down their progress. But in all circumstances, in proportion as they receive good things as a gift, they in the same measure prepare themselves with joy for the next, and so they keep themselves constant in renewal; and they, which were small at the root at the beginning, turn into strong and powerful at the crown at the top. So let the blessed Job speak both in his own name, and let him say in the voice of the Holy Church for the sake of those whom in times of peace she attracts and transforms in herself, and supports in the desire to continue the transformation for good: Then I said, I will die in my nest, and I will multiply my days like a palm tree. For “like a palm tree,” she “multiplied her days,” because the minds of the believers rise in her and grow stronger until the last day. For when the hearts of many people begin to weaken under the onslaught of persecution, she henceforth grieves that those in her, as a rule, show great weakness, whom she saw as plotting strong and mighty things. And because it is always focused on spiritual knowledge, he rightfully includes: Verse 19. My root opened near the water (Job 29:19) 1528. 51. The root is opened by the waters when, to receive the streams of truth, the thought of the mind is secretly revealed. For, as we have already said in the previous book, in the Holy Scriptures the word “root” usually denotes a secret thought. Therefore, “we open our root with waters,” when for Internal irrigation we open the thought hidden in the heart. These same words, if we are talking about the Holy Church, can be interpreted like this. At its “root” the very Incarnation of our Redeemer must be accepted. Then “the root is revealed by the waters” because in this the Invisible God, through His acceptance of human nature, became open to our vision. The Creator, whom we could not see in His Divinity, took upon Himself our nature so that He could be seen by us. Thus “the root was revealed by the waters” because the Creator of mankind, through His human nature, becomes visible to human beings. Therefore, the psalmist said correctly: and he will be like a tree planted by streams of water (Ps. 1:3) 1529. For “streams of water” are the daily passage of people who die. And the Truth says concerning Itself: If they do this to the green tree, what will be done to the dry one? (Luke 23:31) 1530, and this is "a tree planted by streams of water" because, while He laid down the fruit and gave His shadow for us, the Creator appeared in the flesh, so that by rising He might raise up the human race, which through the fall is coming day by day into death. And then it continues: And the dew must remain on my harvest (Job 29:19) 1531. 52. For the harvest of the Holy Church - and this is a completely proper understanding - is perfect souls that are taken out of their bodies, and like ripe grains that are mown from the earth, transferred to the heavenly granaries; about which, because this does not happen by our own will, but thanks to the heavenly grace that vouchsafes us, he says well: and the dew must remain on my harvest. For the dew falls from above, but the harvest is gathered from below. So, “the dew must remain on my harvest” because grace comes from above and causes some of those who are met to be gathered from this world. For it is only because this same grace pours down upon us from above that we bear the fruit of good practice. Where did Paul correctly say: but by the grace of God, I am what I am, and His grace, which was given to me, is not in vain (1 Cor. 15:10) 1532, for if anyone inquired what kind of dew comes from above, he answers that by the grace of God I am what I am. And so that we look at the harvest that grows under the dew, he says: And His grace is not in vain, but I have labored more than all of them. And then follows: Verse 20. My glory must always be fresh in Me, and my bow must be renewed in my hand (Job 29:20) 1533. 53. For everything is subject to the decision from above, which follows in a continuous stream of exposition when he says: Then I said, I will die in my nest, and I will multiply my days like a palm tree; and after this he adds: By the waters the root is opened, and the dew must remain on my harvest; My glory must always be fresh in Me, and my bow must be renewed in my hand. For everyone who knows what truth is, it is clear that the old life is full of evil qualities, and the new life is full of virtues. Thus, this means the same thing as Paul says: Put off the old man with his deeds and put on the new man (Col. 3:9-10) 1534. Therefore he says again: Our old man is crucified with Him (Rom. 6:6) 1535. Therefore, the psalmist speaks on behalf of a person captured by evil spirits: I have grown old among all my enemies (Ps. 6:8) 1536. For even a diligent mind, when among spiritual enemies, or among our carnal neighbors, or in some degree due to the mere habit of the former life, is still “old wax” and the form of renewal that it takes, it still pollutes. But against this same decay, however, if our torments are carefully considered daily, then by praying, reading, and living righteously, we are still renewed; because our life, while it is washed with tears, passes in good deeds, continues in holy contemplation, it never ceases to be restored in its renewal. Blessed Job speaks of his life in such a way that he represents ours, because the Holy Church, when it sees that its faithful are returning to the crimes of the old life, is forced to mourn those whom it sees as having lost their inner renewal. For the great preacher says to his disciples: For what is our hope, or joy, or crown of praise? Are you not also before our Lord Jesus Christ at His coming? (1 Thess. 2:19) 1537. So, the Holy Church mourns that her glory has departed when she sees her faithful who have returned to the old life. My glory must always be fresh in Me, because those whom it considered attracted to a new life in it, it sees under the yoke of old desires. 54. Now the name "bow" in the Holy Scriptures sometimes refers to the plans of evil men, sometimes to the Day of Judgment, and sometimes to the sacred oracles themselves. The bow denotes the plans of evil people, for example, when the psalmist said: and they draw their bow, a bitter thing (Ps. 63:4) 1538. In addition, the “bow” denotes the day of the Last Judgment, when again it is said by the same psalmist: You have shown your people cruel things, You have made us drink the wine of repentance, You have given a sign to those who fear You, so that they may fly out of the bow (Ps. 59:5-6) 1539. For the farther the bowstring is pulled, the farther the arrow flies from the bow. Thus, the Day of Judgment, the longer it lingers, the sharper the judgment emanating from it when it comes. And for this reason we are now struck by all sorts of losses, so that by changing we become more prepared. Therefore, it first says: You have shown your people hard things, i.e. disasters of the modern state, which are the harbingers of the Day of Judgment, to prepare for much worse. You made us drink the wine of repentance, because earthly joys must be transformed into tears. You have given a sign to those who fear You, so that they may fly out of the bow. It was as if he had said directly in simple words: “Now is the time of mercy, after which will come the time of judgment.” Thus, these disasters of the present time only foreshadow what will later strike you, when you will be judged without pity by Him who now strikes you so sharply in mercy. 55. But sometimes “bow” refers to Holy Scripture. For this is the “bow” of the Church, that is, the “bow” of the Lord, from where, like arrows, terrible sentences come into the hearts of people. Therefore the psalmist said correctly: He drew His bow and prepared it, He prepared in it the vessels of death, He made His arrows to burn them (Ps. 7:13-14) 1540. For the Lord “pulled his bow” because He promised terrible omens in the Holy Revelation for all sinners. In the same bow, “He has prepared vessels of death,” because, according to the sentence of His Revelation, those who neglect to change now He condemns as outcasts. In the same bow He “made His arrows to burn them” because against these people, whom He betrays with fear, He sends burning sentences of words. Regarding this bow, Isaiah says about the preachers: With arrows and bows they enter there (Is. 7:24) 1541, because the holy apostles came to strike the firmness of the life of the pagans with sharp arrows of words. What then should be understood in this place by the name “bow”, if not Sacred Revelation? For the New Testament is the arrow, while the Old Testament is the shoulder of the bow. And in any bow, when the arrow is released, the limb of the bow bends: so that in the same Sacred Revelation, when the New Testament is read, the hardness of the Old is yielded. For for the spiritual and soft commandments, the rigidity of the first letter itself bends; for while in the New Testament a kind of hand of good practice appears, in the Old Testament the severity of the requirements is softened. It is also not wrong for us to say that the arrow relates to the New Testament, which came into being through the Incarnation of the Lord. So, this arrow came out of the curved limb of the bow because when in the New Testament the Incarnation of our Mediator becomes visible, the rigidity of the Old Testament is bent to a spiritual meaning. Therefore the holy man says: My glory must always be fresh in Me, and my bow must be renewed in my hand. 56. “Bow in hand” is Scripture applied practically. For he holds “a bow in his hand”, which puts into practice the divine revelations that he has studied. Thus, “the bow is renewed in the hand” if everything that is learned in the Holy Revelation is, after studying, carried out in life. Therefore, Solomon, when he described the strong warriors of the spiritual battle, says that all who hold swords are well prepared for war (Song. 3:8) 1542, which is presented in the Divine Scripture under the word “sword,” Paul openly said: and the sword of the Spirit, which is the Word of God (Eph. 6:17) 1543. Now it should be noted that Solomon does not say “all who have,” but “all who hold” swords, undoubtedly because one must not only know the word of God, but also act on it. For he does not hold the sword, who truly knows the Divine Revelation, but neglects to live according to it, and he cannot at present be "well prepared for war," who never uses the spiritual sword which he has. For he cannot resist the temptation at all, who, living badly, puts the sword behind him, and does not hold this sword - the word of God. So let the Holy Church, being burdened with future persecutions, suffering from the fact that there are very many bad and very few good, in the words of the blessed Job, speak about her own troubles, saying: I will die in my nest, and I will multiply my days like a palm tree. The root is opened by the waters, and the dew must remain on my crop; My glory must always be fresh in Me, and my bow must be renewed in my hand. For, admiring the sight of all things, she was never in false hope. For many are now ideal and show themselves to be its supporters, but during persecution temptation comes forward, and the greater the number becomes its enemies, the more they seemed to be its citizens in times of peace. And they do not simply become disillusioned with it and fall away, for it very often happens that those persons who seemed more confident in the faith themselves become more cruel enemies of the faith, so that they then act against the sacred words, by whose actions it seemed that these same sacred words would be strengthened in the sermon. This, however, we have already begun to mourn, when we see some established in the bosom of the Church who either refuse to practice what they understand, or they generally disdain to see and know this Sacred Revelation. For, turning away from hearing the truth, they turn to lies, while everyone seeks their own, and not what is from Jesus Christ. The written words of God are everywhere presented to their eyes, but people are disdainful to become familiar with them, and few people strive to know them. So let many good people mourn those whose “bow is destroyed,” and also always hope that the Holy Revelation will be renewed by the efforts of those who come after. It is hidden from the eyes of all living things and hidden from the birds of the air. and as he sowed, some fell by the wayside, and birds came and devoured them. And Jesus said to him: The foxes have holes and the birds of the air have nests, but the Son of Man has no place to lay his head. Jesus said to him: Foxes have holes, and birds of the air have nests; but the Son of Man has no place to lay his head. And he said in his heart: “I will ascend into heaven, I will exalt my throne above the stars of God, and I will sit on the mountain in the assembly of gods, at the edge of the north.” He said: What is the Kingdom of God like? and to what shall I compare it? It is like a mustard seed, which a man took and planted in his garden; and it grew and became a great tree, and the birds of the air took refuge in its branches. For He rose up before Him as an offspring and as a sprout from dry ground; There is no form or greatness in Him; and we saw Him, and there was no appearance in Him that would attract us to Him. You are more beautiful than the sons of men; grace poured out from Your mouth; Therefore God has blessed You forever. Their sound goes throughout the whole earth, and their words to the ends of the world. He made a dwelling for the sun in them. Abaddon and death say: With our ears we have heard the rumor about her. And I looked, and behold, a pale horse, and its rider, whose name was “death”; and hell followed him; and power was given to him over the fourth part of the earth - to kill with the sword, and with famine, and with pestilence, and with the beasts of the earth. Let him who has an ear (to hear) hear what the Spirit says to the churches: To him who overcomes I will give to eat the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows except the one who receives it. Some of them are enemies of the light, they do not know its ways and do not walk in its paths. Your father is the devil; and you want to do the lusts of your father. He was a murderer from the beginning and did not stand in the truth, for there is no truth in him. When he tells a lie, he speaks his own way, for he is a liar and the father of lies. God knows her way, and He knows her place. Do you not believe that I am in the Father and the Father in Me? The words that I speak to you, I do not speak from Myself; The Father abiding in Me, He does the works. And when they left Jericho, a multitude of people followed Him. And so, two blind men who were sitting by the road, hearing that Jesus was passing by, began to shout: have mercy on us, O Lord, Son of David! Jesus stopped, called them and said: what do you want from Me? For he is the one about whom the prophet Isaiah said: the voice of one crying in the wilderness: prepare the way of the Lord, make his paths straight. Sing to our God, sing to His name, exalt Him who walks in heaven; His name is Lord, and rejoice in His presence. And you, little child, will be called a prophet of the Most High, for you will go before the face of the Lord to prepare His ways, Jesus answered and said to him, “Whoever loves Me will keep My word; and My Father will love him, and We will come to him and make our abode with him. For He looks to the ends of the earth and sees under the whole heaven. The king, sitting on the throne of judgment, disperses with his eyes all evil. When He gave weight to the wind and arranged the water according to measure, You build Your heavenly palaces above the waters, You make the clouds Your chariot, You walk on the wings of the wind. Sons of husbands! How long will my glory be in reproach? How long will you love vanity and seek lies? For the sin of his greed, I was angry and struck him, I hid my face and was indignant; but he turned away and followed the path of his heart. I have seen his ways, and I will heal him, and will guide him, and comfort him and those who mourn him. ... and placed the water according to the measure. Whoever believes in Me, as the Scripture says, out of his belly will flow rivers of living water. This He said concerning the Spirit, which those who believed on Him were about to receive: for the Holy Spirit was not yet given to them, because Jesus was not yet glorified. feed him with the bread of understanding, and give him to drink the water of wisdom. “Stolen waters are sweet, and hidden bread is pleasant.” Save me, O God, for the waters have reached my soul. Blessed are you who sow by all the waters and send there the ox and the donkey. The voice of the Lord is over the waters; The God of glory has thundered, the Lord is over many waters. And Jonathan spoke good things about David to his father Saul, and said to him, “Let not the king sin against his servant David, for he has sinned nothing against you, and his deeds are very profitable for you.” many times (was) on journeys, in dangers on rivers, in dangers from robbers, in dangers from fellow tribesmen, in dangers from pagans, in dangers in the city, in dangers in the desert, in dangers at sea, in dangers among false brothers, But the Lord said to him, Go, for he is My chosen vessel, to proclaim My name before the nations and kings and the children of Israel. In Damascus, the regional governor of King Aretas guarded the city of Damascus to capture me; and I was lowered from the window along the wall in a basket and escaped his hands. But (the Lord) said to me: “My grace is sufficient for you, for My power is made perfect in weakness.” Therefore, I will boast all the more gladly about my weaknesses, so that the power of Christ may rest on me. but in my members I see another law, warring against the law of my mind and making me captive to the law of sin that is in my members. when He appointed a rule for the rain and a path for the thundering lightning, then He saw it and revealed it, prepared it and tested it again. My teaching will fall like rain, my speech will fall like dew, like fine rain on the greenery, like rain on the grass. But God says to the sinner: “Why do you preach My statutes and take My covenant in your mouth, but you yourself hate My instruction and throw My words away for yourself?” So, whoever breaks one of the least of these commandments and teaches people to do so, he will be called the least in the Kingdom of Heaven; and whoever does and teaches will be called great in the Kingdom of Heaven. The Son of Man will send His angels, and from His kingdom they will gather all temptations and those who practice iniquity. (The angel) said: Do not raise your hand against the boy and do not do anything to him, for now I know that you fear God and have not withheld your son, your only son, for Me. then do not listen to the words of this prophet, or this dreamer; For the Lord your God is testing you to find out whether you love the Lord your God with all your heart and with all your soul. and he said to the man, Behold, the fear of the Lord is true wisdom, and shunning evil is understanding. The beginning of wisdom is the fear of the Lord; All who do (His commandments) have a right mind. His praise will endure forever. And Job continued his sublime speech and said. And now those younger than me are laughing at me, those whose fathers I would not have agreed to place with the dogs of my flocks. and he cast him into the abyss, and shut him up, and put a seal over him, that he should deceive the nations no more, until the thousand years were ended; after this he should be released for a short time. He gathered up the waters of the sea like heaps, and placed the abysses in storehouses. Oh, if only I were like in previous months, like in those days when God kept me. Then from month to month and from Sabbath to Sabbath all flesh will come before Me to worship, says the Lord. ... as in those days when God kept me, when His lamp shone over my head, and by His light I walked in the midst of darkness. Who is exhausted, with whom would I not be exhausted? Who is tempted, for whom would I not be inflamed? And besides, we have the most faithful prophetic word; and you do well to turn to him as to a lamp shining in a dark place, until the day begins to dawn and the morning star rises in your hearts. Your word is a lamp to my feet and a light to my path. Thou hast prepared a table before me in the sight of my enemies; anointed my head with oil; my cup is overflowing. as I was in the days of my youth, when the mercy of God was over my tent. We have a sister who is still small and has no nipples; What will we do with our sister when they woo her? Because of the fragrance of your ointments, your name is like spilled ointment; that's why girls love you. For I do not want to leave you, brethren, ignorant of this mystery, so that you do not dream about yourself, that hardening has happened in Israel in part, (until the time) until the full number of the Gentiles comes in; and so all Israel will be saved, as it is written: The Deliverer will come from Zion, and will turn away wickedness from Jacob. May the words of my mouth and the thoughts of my heart be acceptable before You, O Lord, my rock and my Savior! And their rims were high and terrible; All four of their rims around were full of eyes. And their whole body, and their back, and their arms, and their wings, and the wheels all around were full of eyes, all four of their wheels. and before the throne was a sea of ​​glass, like crystal; and in the midst of the throne and around the throne were four living creatures, full of eyes in front and behind. And each of the four animals had six wings around, and inside they were full of eyes; and they have no rest day or night, crying out: Holy, holy, holy is the Lord God Almighty, who was, who is, and who is to come. All the glory of the King's daughter is within; her clothes are embroidered with gold. when the Almighty was still with me, and my children around me. Remember this and show yourselves men; take this, apostates, to heart. Woe to those who plot iniquity and dream up evil deeds on their beds, which they commit in the morning at dawn, because they have power in their hand! By faith he left Egypt, not fearing the king's wrath, for he, as if seeing the Invisible One, was steadfast. Here I am and the children whom the Lord gave me as indications and signs in Israel from the Lord of hosts, who dwells on Mount Zion. Translator's note into English Jesus says to them: children! do you have any food? They answered Him: no. when my paths were drenched with milk, and the rock brought out streams of oil for me! and I will walk among you and will be your God, and you will be my people. My brothers! Not many become teachers, knowing that we will undergo greater condemnation, for we all sin a lot. He who does not sin in word is a perfect man, able to bridle the whole body. (I say this) not because I was looking for giving; but I seek fruit that will increase for your benefit. For we have great joy and consolation in your love, because through you, brother, the hearts of the saints are calmed. May the Lord give mercy to the house of Onesiphorus because they gave me rest many times and were not ashamed of my bonds. ... and the rock flowed streams of oil for me! and they all drank the same spiritual drink: for they drank from the spiritual stone that followed; the stone was Christ. How my soul is satisfied with fatness and oil, and my lips praise You with a joyful voice. And it shall come to pass in that day: his burden shall be taken away from thy shoulder, and his yoke from off thy neck; and the yoke will be broken because of the fatness. I will sing to my Beloved the song of my Beloved about His vineyard. My Beloved had a vineyard on the top of a fattened mountain. when I went out to the gates of the city and set up my seat in the square, the young men, seeing me, hid, and the elders got up and stood; the princes refrained from speaking and put their fingers on their lips; the voice of the nobles fell silent, and their tongue stuck to their throats. Have mercy on me, Lord; look at my suffering from those who hate me - You, who lift me up from the gates of death, so that I may proclaim all Your praises in the gates of the daughter of Zion: I will rejoice in Your salvation. for honest old age is not in longevity, nor is it measured by the number of years: wisdom is gray hair for people, and blameless life is the age of old age. And the Lord said to Moses, Gather for Me seventy men of the elders of Israel, whom you know to be their elders and officers, and take them to the tent of meeting, that they may stand there with you. the princes refrained from speaking and put their fingers on their lips; the voice of the nobles fell silent, and their tongue stuck to their throats. He pours out dishonor on princes and leaves them to wander in the wilderness where there are no paths. And the monsters give suck and feed their young, and the daughter of my people has become cruel like ostriches in the desert. The ear that heard me pleased me; the eye that saw praised me. because I saved the crying sufferer and the helpless orphan. The blessing of the perishing one came to me, and I brought joy to the widow’s heart. And God said, “Let the earth produce green grass, grass yielding seed, after its kind and likeness, and a fruitful tree, bearing fruit according to its kind, in which is its seed on the earth.” And so it became. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Help us, O God our Savior, for the glory of Your name; deliver us and forgive us our sins for Thy name's sake. let him know that he who converts a sinner from his false path will save his soul from death and cover a multitude of sins. I clothed myself with righteousness, and my judgment clothed me like a mantle that faded away. Wisdom is better than weapons of war; but one sinner will destroy a lot of good things. Whoever keeps the whole law and sins in one point becomes guilty of all. For the same One who said: Thou shalt not commit adultery, also said: Thou shalt not kill; Therefore, if you do not commit adultery, but kill, then you are also a transgressor of the law. Guard your heart above all else, for from it are the sources of life. I fast twice a week and give a tenth of everything I acquire. Then Eleazar, the son of Savaran, saw that one of the elephants was covered with royal armor and was superior to all, and it seemed that there was a king on it - and he betrayed himself in order to save his people and acquire an eternal name for himself; and boldly ran towards him in the middle of the detachment, striking right and left, and they parted from him in both directions; and he ran under that elephant, lay down under it and killed him, and the elephant fell on him to the ground, and he died there. And the Lord God took the man (whom he had created) and put him in the garden of Eden to cultivate it and keep it. The thoughts of the righteous are truth, but the plans of the wicked are deceit. So in everything, whatever you want people to do to you, do so to them, for this is the law and the prophets. I was the eyes of the blind and the feet of the lame; I was a father to the beggars and I examined the litigation, which I did not know, carefully. Be careful not to do your alms in front of people so that they will see you: otherwise you will have no reward from your Heavenly Father. And their eyes were opened; and Jesus sternly said to them: Take care that no one finds out. And they went out and spread the word about Him throughout all that land. And having lit a candle, they do not put it under a bushel, but on a lampstand, and it gives light to everyone in the house. So let your light shine before people, so that they may see your good deeds and glorify your Father in heaven. When they walked, they walked too; and when they stood, they stood; and when they rose from the ground, then the wheels also rose along with them, for the spirit of the animals (was) in the wheels. For we never had before you any words of endearment, as you know, or any form of self-interest: God is my witness! We do not seek human glory either from you or from others: we could appear with importance, like the Apostles of Christ, but we were quiet among you, like a nurse tenderly treats her children. For we do not preach ourselves, but Christ Jesus the Lord; and we are your servants for Jesus, I am ashamed to say that we did not have enough strength (for this). And if anyone dares (to boast) about something, then (I will say out of foolishness) I dare too. Are they Jews? and I. Israelis? and I. Abraham's seed? and I. Servants of Christ? (in madness I say more. I was much more in labor, immensely in wounds, more in prisons and many times at the point of death. In modern versions, the book of Ecclesiastes has 12 chapters. Maybe Sire. 30:22: Do not indulge in sadness in your soul and do not torment yourself with your suspiciousness; honor your father and mother; and: love your neighbor as yourself. Who is evil for himself, for whom will he be good? And he will not have joy from his possessions. The Lord is my light and my salvation: whom shall I fear? The Lord is the strength of my life: whom shall I fear? Let their path be dark and slippery, and let the Angel of the Lord pursue them. The people walking in darkness will see a great light; on those who live in the land of the shadow of death the light will shine. I was a father to the beggars and I examined the litigation, which I did not know, carefully. It’s good if you stick to one and don’t take your hands off the other; because whoever fears God will escape all this. So, whoever is clean from this will be a vessel of honor, sanctified and useful to the Master, fit for every good work. But Jesus said to him: Let the dead bury their dead, and you go and preach the Kingdom of God. learn to do good, seek truth, save the oppressed, defend the orphan, stand up for the widow. And you, when you have everyday disputes, appoint (as your judges) those who mean nothing in the church. Achieve love; be zealous for spiritual gifts, especially to prophesy. To your shame I say: is there really not a single reasonable person among you who could judge between his brothers? You made him a little lower than the Angels: You crowned him with glory and honor. And there is no creature hidden from Him, but everything is naked and open before His eyes: to Him we will give an account. And the Lord said: The cry of Sodom and Gomorrah is great, and their sin is very heavy; I will go down and see whether they are doing exactly what the cry is against them, rising to Me, or not; I'll find out. but, possessing power, You judge leniently and rule us with great mercy, for Your power is always in Your will. Do not say: “I sinned, and what happened to me?”, for the Lord is long-suffering. I crushed the jaws of the lawless and plucked the stolen goods from his teeth. and he saw in a vision a man named Ananias come to him and lay his hand on him so that he could receive his sight. God! break their teeth in their mouth; Break, Lord, the jaws of the lions! Be sober and watchful, because your adversary the devil walks around like a roaring lion, looking for someone to devour. Resist him with firm faith, knowing that the same sufferings happen to your brothers in the world. And I said: I will die in my nest, and my days will be as many as sand. And the bird finds a home for itself, and a swallow finds a nest for itself, where to lay its chicks, at Thy altars, O Lord of hosts, my King and my God! I speak from human reasoning, because of the weakness of your flesh. Just as you presented your members as slaves to uncleanness and lawlessness for wicked deeds, so now present your members as slaves to righteousness for holy deeds. But those who trust in the Lord will renew their strength: they will mount up with wings like eagles, they will run and not be weary, they will walk and not be weary My root is open to water, and the dew spends the night on my branches. And he will be like a tree planted by streams of water, which brings forth its fruit in its season, and whose leaf does not wither; and in everything he does, he will succeed. For if they do this to a green tree, what will happen to a dry tree? ... and the dew spends the night on my branches; But by the grace of God I am what I am; and His grace in me was not in vain, but I labored more than all of them: not I, however, but the grace of God that was with me. My glory never grows old, my bow is strong in my hand. do not tell lies to one another, having put off the old man with his deeds and put on the new man, who is renewed in knowledge after the image of Him who created him. Knowing this, that our old man was crucified with Him, so that the body of sin might be abolished, so that we would no longer be slaves to sin; my eye is withered from sorrow, it is worn out from all my enemies. For what is our hope, or joy, or crown of praise? Are you not also before our Lord Jesus Christ at His coming? who have sharpened their tongue like a sword; they have strained their bow - a sarcastic word. You have given your people cruel experiences, and you have given us to drink the wine of amazement. Give a banner to those who fear You, so that they will raise it for the sake of truth, if (who) does not apply. He sharpens His sword, He bends His bow and guides it, He prepares for it the vessels of death, He makes His arrows scorching. They will go there with arrows and bows, for all the land will be thorns and thorny bushes. They all wield a sword and are experienced in combat; Every one has a sword at his hip for the fear of the night. and take the helmet of salvation, and the sword of the Spirit, which is the Word of God.